Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

Now when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored, and gave thanks before his God, as he had been accustomed to do before.

And when Daniel knew that the writing was signed, he went into his house; and, his windows being open in his upper chamber toward Jerusalem, he kneeled on his knees three times a day, and prayed and gave thanks before his God, as he did aforetime.

Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did before.

And Daniel, when he hath known that the writing is signed, hath gone up to his house, and the window being opened for him, in his upper chamber, over-against Jerusalem, three times in a day he is kneeling on his knees, and praying, and confessing before his God, because that he was doing it before this.

And Daniel, on hearing that the writing had been signed, went into his house; (now he had windows in his room on the roof opening in the direction of Jerusalem;) and three times a day he went down on his knees in prayer and praise before his God, as he had done before.

And when Daniel knew that the writing was signed, he went into his house-now his windows were open in his upper chamber toward Jerusalem-and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

When Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.

Daniel autem ubi cognovit quod obsignata esset scriptura, venit, vel, ingressus est, in domum suam (fenestrae autem apertae erant ei in coenaculo suo versus Jerusalem) et temporibus tribus in die, [289] inclinabat se super genua sua, [290] et precabatur, et confitebatur coram Deo suo, quemadmodum fecerat a pristino illo tempore. [291]

Daniel now relates how he was clothed in the boldness of the Spirit of God.to offer his life as a sacrifice to God, because he knew he had no hope of pardon left, if his violation of the king's edict had been discovered; he knew the king himself to be completely in shackles even if he wished to pardon him -- as the event proved. If death had been before the Prophet's eyes, he preferred meeting it fearlessly rather than ceasing from the duty of piety. We must remark that the internal worship of God is not treated here, but only the external profession of it. If Daniel had been forbidden to pray, this fortitude with which he was endued might seem necessary; but many think he ran great risks without sufficient reason, since he increased the chance of death when only outward profession was prohibited. But as Daniel here is not the herald of his own virtue, but the Spirit speaks through his mouth, we must suppose that this magnanimity in the holy Prophet was pleasing to God. And his liberation shewed how greatly his piety was approved, because he had rather lose his life than change any of his habits respecting the worship of God. We know the principal sacrifice which God requires, is to call upon his name. For we hereby testify him to be the author of all good things; next we shew forth a specimen of our faith; then we fly to him, and cast all our cares into his bosom, and offer him our prayers. Since, therefore, prayer constitutes the chief part of our adoration and worship of God, it was certainly a matter of no slight moment when the king forbade any one to pray to God; it was a gross and manifest denial of piety. And here, again, we collect how blind was the king's pride when he could sign so impious and foul an edict! Then how mad were the nobles who, to ruin Daniel as far as they possibly could, endeavored to abolish all piety, and draw down God from heaven! For what remains, when men think they can free themselves from the help of God, and pass him over with security? Unless he prop us up by his special aid, we know how entirely we should be reduced to nothing. Hence the king forbade any one to offer up any prayer during a whole month -- that is, as I have said, he exacts from every one a denial of God! But Daniel could not obey the edict without committing an atrocious insult against God and declining from piety; because, as I have said, God exacts this as a principal sacrifice. Hence it is not surprising if Daniel cordially opposed the sacrilegious edict. Now, with respect to the profession of piety, it was necessary to testify before men his perseverance in the worship of God. For if he had altered his habits at all, it would have been a partial abjuration; he would not have said that he openly despised God to please Darius; but that very difference in his conduct would have been a proof of perfidious defection. We know that God requires not only faith in the heart and the inward affections, but also the witness and confession of our piety. Daniel, therefore, was obliged to persevere in the holy practice to which he was accustomed, unless he wished to be the very foulest apostate! He was in the habit of prayingwith his windows open: hence he continued in his usual course, lest any one should object that he gratified his earthly king for a moment by omitting the worship of God. I wish this doctrine was now engraven on the hearts of all men as it ought to be; but this example of the Prophet is derided by many, not perhaps openly and glaringly, but still clearly enough, the Prophet seems to them too inconsiderate and simple, since he incurs great danger, rashly, and without any necessity. For they so separate faith from its outward confession as to suppose it can remain entire even if completely buried, and for the sake of avoiding the cross. they depart a hundred times from its pure and sincere profession. We must maintain, therefore, not only the duty of offering to God the sacrifice of prayer in our hearts, but that our open profession is also required, and thus the reality of our worship of God may clearly appear. I do not say that our hasty thoughts are to be instantly spread abroad, rendering us subject to death by the enemies of God and his gospel; but I say these things ought to be united and never to be separated, namely, faith and its profession. For confession is of two kinds: first, the open and ingenuous testimony to our inward feelings; and secondly, the necessary maintenance of the worship of God, lest we shew any sign of a perverse and perfidious hypocrisy, and thus reject the pursuit of piety. With regard to the first kind, it is neither always nor everywhere necessary to profess our faith; but the second kind ought to be perpetually practiced, for it can never be necessary for us to pretend either disaffection or apostasy. For although Daniel did not send for the Chaldeans by the sound of a trumpet whenever he wished to pray, yet he framed his prayers and his vows in his couch as usual, and did not pretend to be forgetful of piety when he saw his faith put to the test, and the experiments made whether or not he would persevere in his constancy. Hence he distinctly says, he went home, after being made acquainted with the signing of the decree. Had he been admitted to the council, he would doubtless have spoken out, but the rest of the nobles cunningly excluded him, lest he should interfere with them, and they thought the remedy would be too late, and utterly in vain as soon as he perceived the certainty of his own death. Hence, had he been admitted to the king's council, he would there have discharged his duty, and heartily interposed; but after the signing of the edict, and the loss of all opportunity for advising the king, he retired to his house. We must here notice the impossibility of finding an excuse for the king's advisers, who purposely escape when they see that unanimity of opinion cannot be obtained, and think God will be satisfied in this way, if they only maintain perfect silence. But no excuse can be admitted for such weakness of mind. And, doubtless, Daniel is unable to defend them by his example, since, as we have already said, he was excluded by the cunning and malice of the nobles from taking his place among them as usual, and thus admonishing the king in time. He now says, His windows were open towards Jerusalem The question arises, Whether it was necessary for Daniel thus to open his windows? For some one may object -- he did this under a mistaken opinion; for if God fills heaven end earth, what signified his windows being open towards Jerusalem? There is no doubt that the Prophet used this device as a stimulus to his fervor in prayer. For when praying for the liberation of his people, he directed his eyes towards Jerusalem, and that sight became a stimulus to enflame his mind to greater devotion. Hence the opening of the Prophet's windows has no reference to God, as if he should be listened to more readily by having the open heaven between his dwelling and Judea; but he rather considered himself and his natural infirmity. Now, if the holy Prophet, so careful in his prayers, needed this help, we must see whether or not our sloth in these days has need of more stimulants! Let us learn, therefore, when we feel ourselves to be too sluggish and cold in prayer, to collect all the aids which can arouse our feelings and correct the torpor of which we are conscious. This, then, was the Prophet's intention in opening his windows towards Jerusalem Besides, he wished by this symbol to shew his domestics his perseverance, in the hope and expectation of the promised redemption. When, therefore, he prayed to God, he kept Jerusalem in sight, not that his eyes could penetrate to so distant a region, but he directed his gaze towards Jerusalem to shew himself a stranger among the Chaldeans, although he enjoyed great power among them, and was adorned with great authority, and excelled in superior dignity. Thus he wished all men to perceive how he longed for the promised inheritance, although for a time he was in exile. This was his second reason for opening his windows. He says, He prayed three times a-day. This is worthy of observation, because, unless we fix certain hours in the day for prayer, it easily slips from our memory. Although, therefore, Daniel was constant in pouring forth prayers, yet he enjoined upon himself the customary rite of prostrating himself before God three times a-day. When we rise in the morning, unless we commence the day by praying to God, we shew a brutish stupidity, so also when we retire to rest, and when we take our food and at other times, as every one finds most advantageous to himself. For here God allows us liberty, but we ought all to feel our infirmities, and to apply the proper remedies. Therefore, for this reason, Daniel was in the habit of praying thrice. A proof of his fervor is also added, when he says, He prostrated himself on his knees; not that bending the knee is necessary in prayer, but while we need aids to devotion, as we have said, that posture is of importance. First of all, it reminds us of our inability to stand before God, unless with humility and reverence; then, our minds are better prepared for serious entreaty, and this symbol of worship is pleasing to God. Hence Daniel's expression is by no means superfluous: He, fell upon his knees whenever he wished to pray to God. He now says, he uttered prayers and confessions before God, or he praised God, for we must diligently notice how many in their prayers mutter to God. For although they demand either one thing or another, yet they are carried along by an immoderate impulse, and, as I have said, they are violent in their requests unless God instantly grants their petitions. This is the reason why Daniel joins praises or the giving of thanks with prayers; as, also, Paul exhorts us respecting both. Offer up, says he, your prayers to God, with thanksgiving, (Philippians 4:6,) as if he had said, We cannot rightly offer vows and prayers to God unless when we bless his holy name, although he does not immediately grant our petitions. In Daniel's case we must remark another circumstance: he had been an exile for a long time, and tossed about in many troubles and changes; still he celebrates God's praises. Which of us is endued with such patience as to praise God, if afflicted with many trials through three or four years? Nay, scarcely a day passes without our passions growing warm and instigating us to rebel against God! Since Daniel, then, could persevere in praising God, when oppressed by so many sorrows, anxieties, and troubles -- this was a remarkable proof of invincible patience. And, doubtless, he signifies a continuous act, by using the demonstrative pronoun dnh, deneh, which refers to his ordinary habit -- as he had done before, and from former times By noticing the time, he marks, as I have said before, a perseverance, since he was not only accustomed to pray once or twice, but by a regular constancy he exercised himself in this duty of piety every day. It afterwards follows: --

Now when Daniel knew that the writing was signed - Probably there was some proclamation made in regard to that decree.
He went into his house - That is, he went in in his usual manner. He made no change in his habits on account of the decree.
And his windows being open in his chamber - Open in the usual manner. It does not mean that he took pains to open them for the purpose of ostentation, or to show that he disregarded the decree, but that he took no care to close them with any view to avoid the consequences. In the warm climate of Babylon, the windows probably were commonly open. Houses among the Jews in later times, if not in the time of the exile, were usually constructed with an upper chamber - ὑπερῷον huperōon - which was a room not in common use, but employed as a guest chamber, where they received company and held feasts, and where at other times they retired for prayer and meditation. See the note at Matthew 9:2. Those "upper rooms" are often the most pleasant and airy part of the house. Dr. Robinson (Researches, vol. iii. p. 417), describing the house of the American consularagent in Sidon, says, "His house was a large one, built upon the eastern wall of the city; the rooms were spacious, and furnished with more appearance of wealth than any I saw in the country. An upper parlour with many windows, on the roof of the proper house, resembled a summer palace; and commanded a delightful view of the country toward the east, full of trees and gardens, and country-houses, quite to the foot of the mountains."
Toward Jerusalem - It is not improbable that the windows were open on each side of the chamber, but this is particularly mentioned, because he turned his face toward Jerusalem when he prayed. This was natural to an exile Hebrew in prayer, because the temple of God had stood at Jerusalem, and that was the place where he abode by a visible symbol. It is probable that the Jews in their own country always in their prayers turned the face toward Jerusalem, and it was anticipated when the temple was dedicated, that this would be the case in whatever lands they might be. Thus in the prayer of Solomon, at the dedication, he says, "If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the city which thou hast chosen, and toward the house which I have built for thy name," etc., 1-Kings 8:44. And again 1-Kings 8:46-49, "If they sin against thee, and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; if they shall bethink themselves in the land whither they were carried captives, and repent - and pray unto thee toward their land which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name, then hear thou their prayer," etc.
Compare 1-Kings 8:33, 1-Kings 8:35, 1-Kings 8:38. So in Psalm 5:7 : "As for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple." So Jonah it. 4: "Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple." So in the first book of Esdras (Apocrypha), 4:58: "Now when this young man was gone forth, he lifted up his face to heaven, toward Jerusalem, and praised the King of heaven." Compare Intro. Section II. V. C. Daniel, therefore, in turning his face toward Jerusalem when he prayed, was acting in accordance with what Solomon had anticipated as proper in just such a supposed case, and with the prevailing habit of his people when abroad. This was not, indeed, particularly prescribed as a duty, but it was recognized as proper; and it was not only in accordance with the instinctive feelings of love to his country and the temple, but a foundation was laid for this in the fact that Jerusalem was regarded as the peculiar dwelling-place of God on earth.
In the Koran it is enjoined as a duty on all Mussulmen, in whatever part of the earth they may be, to turn their faces toward the Caaba at Mecca when they pray: "The foolish men will say, What hath turned them from their Keblah toward which they formerly prayed? Say, unto God belongeth the East and the West; he directeth whom he pleaseth in the right way. Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the apostle may be a witness against you. We appointed the Keblah, toward which thou didst formerly pray, only that we might know him who followeth the apostle from him that turneth back on his heels: though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect, for God is gracious and merciful unto man. We have seen thee turn about thy face toward heaven with uncertainty, but we will cause thee to turn thyself toward a Keblah that will please thee.
Turn, therefore, thy face toward the holy temple of Mecca; and wherever ye be, turn your faces toward that place." - Sale's Koran, chapter ii. Wherever Mussulmen are, therefore, they turn their faces toward the temple at Mecca when they pray. Daniel complied with what was probably the general custom of his countrymen, and what was natural in his case, for there was, in the nature of the case, a reason why he should turn his face toward the place where God had been accustomed to manifest himself. It served to keep up in his mind the remembrance of his beloved country, and in his case could be attended with no evil. As all visible symbols of the Devine Being are now, however, withdrawn from any particular place on the earth, there is no propriety in imitating his example, and when we pray it is wholly immaterial in what direction the face is turned.
He kneeled upon his knees three times a day - In accordance, doubtless, with his usual custom. The amount of the statement is, that he did not vary his habit on account of the command. He evidently neither assumed a posture of ostentation, nor did he abstain from what he was accustomed to do. To have departed from his usual habit in any way would have been a yielding of principle in the case. It is not mentioned at what time in the day Daniel thus kneeled and prayed, but we may presume that it was evening, and morning, and noon. Thus the Psalmist says: "Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice" Psalm 55:17. No one can doubt the propriety of thus praying to God; and it would be well for all thus to call upon their God.
As he did aforetime - Without making any change. He neither increased nor diminished the number of times each day in which he called upon God; nor did he make any change in the manner of doing it. He did not seek ostentatiously to show that he was a worshipper of God, nor was he deterred by the fear of punishment from doing as he had been accustomed to do. If it should be said that Daniel's habit of worship was ostentatious; that his praying with his windows open was contrary to the true spirit of retiring devotion, and especially contrary to the spirit required of worshippers in the New Testament, where the Saviour commands us when we pray to "enter into the closet, and to shut the door" Matthew 6:6, it may be replied,
(1) That there is no evidence that Daniel did this for the purpose of ostentation, and the supposition that he did it for that purpose is contrary to all that we know of his character;
(2) As we have seen, this was the customary place for prayer, and the manner of the prayer was what was usual;
(3) The chamber, or upper part of the house, was in fact the most retired part, and was a place where one would be least likely to be heard or seen; and
(4) There is no evidence that it would not have been quite private and unobserved if these men had not gone to his house and listened for the very purpose of detecting him at his devotions. No one could well guard against such a purpose.

Now when Daniel knew that the writing was signed - He saw what was designed, and he knew whom he served.
His windows being open - He would not shut them to conceal himself, but "kneeled down with his face turned toward Jerusalem, and prayed thrice each day, giving thanks to God as usual." When the Jews were in distant countries, in prayer they turned their faces towards Jerusalem; and when in Jerusalem, they turned their faces towards the temple. Solomon, in his prayer at the dedication of the temple, 1-Kings 8:48, had entreated God to hear the prayers of those who might be in strange lands, or in captivity, when they should turn their faces towards their own land, which God gave unto their fathers; and towards the city which he had chosen, and the house which was dedicated to his name. It was in reference to this that Daniel turned his face towards Jerusalem when he prayed.

Now when Daniel knew that the writing was signed, he went into his house; and his (e) windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
(e) Because he would not by his silence show that he consented to this wicked decree, he set open his windows toward Jerusalem when he prayed: both to stir up himself with the remembrance of God's promises to his people, when they should pray toward that temple, and also that others might see that he would neither consent in heart nor deed for these few days to anything that was contrary to God's glory.

Now when Daniel knew that the writing was signed,.... This he knew, either by the relation of others, or by the public proclamation of it through the city; however, he did not know of it till it was signed, or otherwise he might have prevented it by applying to the king, in whom he had great interest; but, now the thing was done, he did not solicit the abrogation of it, knowing it was in vain; nor did he go to the king with complaints against his enemies, showing the design they had in it; but let things take their own course, he being determined to be found in his duty, be it as it would:
he went into his house: he left the court at the proper time of prayer, and went to his own house to perform it; he did not, in defiance of this law, go to prayer in the court, or in the streets, but retired home, as he was used to do:
and his windows being opened; not to be seen of men, but that he might have a clear view of the heavens, where his God dwelt, to whom he prayed, and be the more affected with the consideration of his greatness and glory:
in his chamber toward Jerusalem; it was not in the lower part of the house, nor on the top of the house, in either of which he might be more easily seen; but in his chamber, where he was wont to retire, the windows of which were opened "towards Jerusalem"; not towards the king's palace, as if he prayed to him, and so eluded the decree; nor towards the east, as the Heathens did; but towards Jerusalem, which lay to the south of Babylon; and that, either because of his remembrance of that city, his affection to it, and concern for its re-edification; or having some respect to the words of Solomon, 1-Kings 8:33, &c.; and so, according to the Jewish writers, it was the custom of their people. Ben Gersom, on the above place, says, that though they did not pray within the temple, yet they prayed, turning themselves towards it, as much as possibly they could; and even when it was destroyed, as now, yet they in praying turned to the place where it had stood, as Saadiah, Aben Ezra, and Jarchi observe: and chiefly Daniel did this, because the temple was a type of Christ, through whom the persons and prayers of the saints are acceptable unto God:
he kneeled upon his knees three times a day, and prayed; kneeling is a prayer gesture, a token of reverence and humility; this was done three times a day, morning, noon, and evening; see Psalm 55:17, in the morning, before he went out about the king's business; at noon, when he returned home to dinner; and at evening, when all his work was done, and he was about to retire to bed; the hours of prayer with the Jews seem to have been the third, sixth, and ninth; that is, at nine in the morning, twelve at noon, and three in the afternoon; see Acts 2:1,
and gave thanks before his God; for the benefits he daily received from him; or he "confessed before him" (d); the sins he had been guilty of, and owned the favours he partook of:
as he aforetime did; as it had been his custom from his youth upward, and therefore would not omit it now, on account of this edict.
(d) "confitebatur", V. L. Junius & Tremellius, Piscator, Calvin, Cocceius.

when Daniel knew . . . writing . . . signed--and that, therefore, the power of advising the king against it was taken from him.
went into his house--withdrawing from the God-dishonoring court.
windows . . . open--not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity (1-Kings 8:44, 1-Kings 8:48; 2-Chronicles 6:29, 2-Chronicles 6:34, 2-Chronicles 6:38; Psalm 5:7).
chamber--the upper room, where prayer was generally offered by the Jews (Acts 1:13). Not on the housetop (Acts 10:9), where he would be conspicuous.
upon his knees--Humble attitudes in prayer become humble suppliants.
three times a day-- (Psalm 55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (Acts 2:15; Acts 10:9; Acts 3:1; Acts 10:30; compare Daniel 9:21).
as . . . aforetime--not from contempt of the king's command.

Toward Jerusalem - The temple was the place where the Lord placed his name, and promised to appear, and accept his people, all being a type of Christ, through whom only sinners are accepted. As he did aforetime - He did not abate his prayers for the king's command, nor did he break the law purposely, because he did no more than he was wont to do in serving his God.